An alarme to unconverted sinners, in a serious treatise ... whereunto are annexed Divers practical cases of conscience judiciously resolved / by Joseph Alleine, late preacher of the Gospel at Taunton in Somerset-shire.

CHAP. II. (Book 2)

Shewing positively what Conversion is. (Book 2)

I May not leave you with your eyes half open∣ed, as he that saw men as trees walking. Mar. 8. 24. The word is profitable for doctrine, as well as reproof, 2 Tim. 3. 16. And therefore having thus far conducted you by the shelves and rocks of so many dangerous mistakes, I would guide you at length into the harbour of truth.

Conversion then (in short) lies, in the thorow change both of the heart, and life. I shall briefly describe it in its nature and causes.

1. The Author of it is the spirit of God; and there∣fore it is called, the sanctification of the spirit;

2 Thes. 2. 13. and the renewing of the Holy Ghost. Tit. 3. 5. Yet not excluding the other persons in the Trinity: For the Apostle teach∣eth us, to bless the Father of our Lord Jesus Christ, for that he hath begotten us again: 1 Pet. 1. 3. and Christ is said, to give repen∣tance to Israel; Acts 5. 31. and is called the everlasting Father; Esay 9. 6. and we his seed, and the children which God hath given him Heb. 2. 13. Esay 53. 10. Oh blessed birth! Seven Cities contended for the birth of Homer: but the whole Trinity fathers the new creature. Yet is this work principally ascribed to the Holy Ghost, and so we are said to be born of the Spirit. Iohn 3. 8.

So then, it is a work above mans power. We are born, not of the will of the flesh, nor of the will of man; but of God. Ioh. 1. 13. Never think thou canst convert thy self. If ever thou wouldst be savingly converted, thou must despair of doing it in thine own strength. Ier. 31. 18. It is a resurrection from the dead, Rev. 20. 5. Eph. 2. 1. a new creation, Gal. 6. 15. Eph. 2. 10. a work of absolute omnipotency: Eph. 1. 19. Are not these out of the reach of humane power? If thou hast no more, than thou hadst by thy first birth, a good nature, a meek and chast temper, &c. thou art a very stranger to true Conversion. This is a super∣natural work.

2. The moving cause is Internal, or Exter∣nal.

The Internal mover is only free grace. Not by works of righteousness which we have done;

but of his own mercy he saved us—by the renewing of the Holy Ghost. Tit. 3. 5. Of his own will begat he us: Iames 1. We are cho∣sen and called unto Sanctification, not for it. Eph. 1. 4.

God finds nothing in man to turn his heart, but to turn his stomach: enough to provoke his loathing, nothing to provoke his love. Look back upon thy self, O Christian. Take up thy ver∣minous rags: Look upon thy self in thy blood. Ez. 16. 6. O reflect upon thy swinish nature, thy filthy swill, thy once beloved mire. 2 Pet. 2. Canst thou think without loathing of thy trow and draugh? Open thy Sepulchre, Mat. 23. 27. Art not thou almost struck dead with the hellish damp? Behold thy putrid soul, thy loathsome members. O stench unsufferable, if thou dost but sense thine own putrefaction! Psal. 14. 3. Behold thy ghastly visage, thy crawling lusts, thy slime and corruption. Do not thine own cloths abhor thee? Ioh 9. 31. How then should holiness and purity love thee. Be astonied O Heavens at this, be moved O earth. Ier. 2. 12. Who but must needs cry, Grace! Grace! Zech. 4. 7. Hear and blush you children of the most High. O how unthankful generation! That free grace is no more in your mouths; in your thoughts; no more adored admired, commended by such as you. One would think you should be nothing but praising and admiring God, where ever you are. How can you make a shift to forget such grace, or to pass it over with a slight and seldom mention?

What but free grace should move God to love you, unless enmity could do it, or deformity could do it; unless vomit, or rottenness could do it? How affectionately doth Peter lift up his hands? Blessed be God and the Father of our Lord Iesus Christ, who of his Abundant mercy hath be∣gotten us again: 1 Pet. 1. 3. How feelingly doth Paul magnifie the free mercy of God in it? God who is rich in mercy, for his great love where∣with be loved us; bath quickened us together with Christ; by Grace are ye saved. Eph. 2. 4, 5.

The External mover is the merit and intercession of the blessed Iesus. He hath obtained gifts for the rebellious; Psal. 68. 18. and through him it is, that God worketh in us, what is well pleasing in his sight: Heb. 13. 21. Through him are all spiritual blessings bestowed upon us in Heavenly things. Eph. 1. 3. He intercedeth for the Elect, that believe not. Iohn 17. 20. E∣very Convert is the fruit of his travel. Esay 53. 11. Oh never was infant born into the world with that difficulty, that Christ endured for us. How emphatically he groaneth in his travel! All the pains that he suffered on his Cross, they were our birth-pains, Act. 2. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the pulls and throws that Christ endu∣red for us. He is made Sanctification to us. 1 Cor. 1. 30. He sanctified himself (that is set apart him∣self as a Sacrifice) that we might be sanctified. Ioh. 17. 19. We are sanctified through the offering of his body once for all. Heb. 10. 10.

'Tis nothing then without his own bowels, but the merit and intercession of Christ, that prevails with God to bestow upon us conver∣ting

grace. If thou art a new creature, thou knowest to whom thou owest it, to Christ's pangs and prayers. Hence the natural affection of a believer to Christ. The foal doth not more naturally run after the dam, nor the suck∣ling to the dugs, than a believer to Jesus Christ. And whither else shouldst thou go? If any in the World can shew that for thy heart, that Christ can, let them carry it. Doth Satan put in, doth the world court thee, doth sin sue for thy heart? Why, were these crucified for thee? 1 Cor. 1. 13. O Christian, love and serve thy Lord while thou hast a being. Do not even the Publi∣cans love those that love them? And shew kind∣ness to those that are kind to them? Matth. 5. 46, 47.

3. The Instrument is either Personal, or Real.

The Personal is the Ministry. I have begotten you to Christ through the Gospel; 1 Cor. 4. 15. Christs ministers are they, that are sent to open mens eyes, and to turn them to God. Act. 26. 18.

O unthankful world, little do you know what you are doing, while you are persecuting the messengers of the Lord. These are they whose business is (under Christ) to save you. Whom have you reproached, and blasphemed? Against whom have you exalted your voice, and lifted up your eyes on high? Esay 37. 23. These are the servants of the most high God that shew unto you the way of salvation, Act. 16. 17. and do you thus require them, O foolish and unwise? Deut. 32. 6. Oh sons of ingratitude,

against whom do you sport your selves? against whom make ye a wide mouth, and draw out the tongue? Esay 57. 3. These are the instru∣ments, that God useth to convert and save you: and do you spit in the faces of your Phy∣sicians, and throw your •• Pilots over board? Father, forgive them, for they know not what they do.

The Instrument Real is the word. We were begotten by the word of truth. This is it that inlightens the eyes, that converteth the soul, Psal. 19. 7, 8. that maketh wise to sal∣vation: 2 Tim. 3. 15. This is the incorruptible seed, by which we are born again: 1. Pet. 1. 23. If we are washed, 'tis by the word: Eph. 5. 26. if we are sanctified, 'tis through the truth: Ioh. 17. 17. This generates faith, and regenerates us. Rom. 10. 17. Iames 1. 18.

O ye Saints, how should you love the word? for by this you have been converted. O ye sinners, how should you ply the word? for by this you must be converted No other ordi∣nary means, but this. You that have felt its renewing power, make much of it while you live, be for ever thankful for it. Tie it about your necks, write it upon your hands, lay it in your bosoms. Prov. 6. 21, 22. When you go let it lead you, when you sleep let it keep you, when you wake let it talk with you. Say with holy•• David, I will never forget thy precepts, for by them hast thou quickened me. Psal. 119. 93. You that are unconverted, read the word with diligence; flock to it, where powerfully preached; fill the porches, as the multitude

of the impotent, blind, halt, withered, wai∣ting for the moving of the waters. Ioh. 5. 3. Pray for the coming of the spirit in the word. Come off thy knees to the sermon: and come to thy knees from the sermon. The seed doth not prosper because not watered by prayers and tears, nor covered by meditation.

4. The finall cause is mans salvation, and Gods glory. We are chosen through sanctification to Salvation: 2 Thess. 2. 13. Called that we might be glorified: Rom. 8. 30. but especially, that God might be glorified, Esay. 60. 21. that we should shew forth his praises, 1. Pet. 2. 9. and be fruitful in good works. Col. 1. 10.

O Christian, do not forget the end of thy calling, let thy light shine, Mat. 5. 16. let thy lamp burn, let thy fruits be good, and ma∣ny, and in season. Psal. 1. 3. Let all thy designs fall in with Gods, that he may be magnified in thee. Phil. 1. 20. Why should God repent that he hath made thee a Christian, as in the time of the old world, that he made them men? Gen. 6. 6. Why shouldest thou be an eye-sore in his Orchard, Luke 7. by thy unfruitfulness? or a son that causeth shame, as it were a grief to thy father, and a bitterness to her that bare thee? Prov. 17. 25. Prov. 10. 5. O let the womb bless thee that bare thee. Prov. 17. 21. He that begets a fool, doth it to his sorrow; and the father of a fool hath no joy.

5. The subject is the elect sinner, and that in all his parts and powers, members and mind. Whom God predestinates, them only he calls. Rom. 8. 30. None are drawn to Christ by their calling,

nor come to him by believing, but his sheep, those whom the father hath given him. 1 Ioh. 6. 37, 44. Effectual calling runs parallel with eternal election. 2 Pet. 1. 10.

Thou beginnest at the wrong end, if thou disputest first about thine Election. Prove thy conversion, and then never doubt of thine e∣lection. Or canst thou not yet prove it? Set upon a present and thorow turning. Whate∣ver Gods purposes be (which are secret) I am sure his promises are plain. How desperately do rebels argue! If I am elected, I shall be sa∣ved, do what I will: if not, I shall be damned, do what I can. Perverse sinner, wilt thou be∣gin where thou shouldest end? Is not the word before thee? what saith it? Repent and be con∣verted, that your sins may be blotted out. Acts. 3. 19. If you mortifie the deeds of the body, you shall live. Rom. 8. 13. Believe and be saved. Acts 16. 31. What can be plainer? Do not stand still, disputing about thine election, but set to re∣penting and believing. Cry to God for con∣verting Grace. Revealed things belong to thee; in these busie thy self. 'Tis just (as one well,) that they that will not feed on the plain food of the word, should be choaked with the bones. Whatever Gods purposes be, I am sure his promises be true. Whatever the decrees of Heaven be, I am sure, that if I repent and believe, I shall be saved; and that if I repent not, I shall be damn••d. Is not here plain ground for thee: and wilt thou yet run upon the rocks?

More particularly, this change of conversion passes thorowout in the whole subject. A car∣nal

person may have some shreds of good morality, a little near the list, but he is never good throughout the whole cloth, the whole body of Holiness and Christia∣nity: feel him a little further near the ridge, and you shall see him to be but a deceitful piece. Conversion is not a repairing of the old buil∣ding, but it takes all down, and erects a new structure: it is not the putting in a patch or sow∣ing on a list of holiness; but with the true con∣vert, holiness is woven into all his powers, principles, and practice. The sincere Christi∣an is quite a new fabrick, from the foundation to the top stone all fire-new. He is a new man, Eph. 4. 24. a new creature, All things are be∣come new. 2. Cor. 5. 17. Conversion is a deep work, a heart work; Act. 2. 37. and 16. 14. it turns all upside down, and makes a man be∣gin a new world. It goes thorowout with men, thorowout the Mind, thorowout the Members, thorowout the motions of the wole life.

1 Thorowout the Mind. It makes an universal change within. First it turns the ballance of the judgement, so that God and his glory do weigh down all carnal and worldly interests. Act. 20. 24. Phil. 1. 20. Psal. 73. 25. It opens the eye of the mind, and makes the scales of its native ignorance to fall off, and turns men from darkness to light. Act. 26. 18. Eph. 5. 8. 1 Pet 2. 9. The man that before saw no danger in his condition, now concludes himself lost, and for ever undone, Act. 2. 37. except renew∣ed by the power of Grace. He that formerly thought there was little hurt in sin, now comes

to see it to be the chief of evils; he sees the un∣reasonableness, unrighteousness, the deformi∣ty and the filthiness that is in sin, so that he is affrighted with it, loaths it, dreads it, flies it, and even abhors himself for it. Rom. 7. 15. Iob 42. 6. Ezek. 36. 31. He that could see little sin in himself, and could find no matter for confession (as it was said of that learned Ig∣noramus Bellarmine (who it seems while he knew so much abroad, was a miserable stranger to himself,) that when he was to be confessed by the Priest, could not remember any thing to confess, but was fain to run back to the sins of his youth) I say he that could not find matter for confession, unless it were some few gross and staring evils, now sin reviveth with him, Rom. 7. 9. he sees the rottenness of his heart, and desperate and deep pollution of his whole nature: he cries, unclean, unclean, Lev. 13. 45. Lord purge me with Hyssop, wash me throughly, create in me a clean heart. Psal. 51. 2, 7, 10. He sees himself altogether become ••••lthy, Psal. 14. 3. corrupt both root and tree. Mat. 7. 17, 18. he writes unclean upon all his parts, and powers, and performances, Esay 63. 6. Rom. 7. 18. He discovers the nasty corners that he was never aware of, and sees the blas∣phemy, and theft, and murther, and adultery that is in his heart, which before he was igno∣rant of. Heretofore he saw no form nor come∣liness in Christ, no beauty that he should desire him; but now he finds the hid treasure, and will sell all to buy this field. Christ is the pearl he seeks, sin the puddle he loaths.

Now according to this new light, the man is of another mind, another judgment, than before he was. Now God is all with him: he hath none in heaven nor earth like him. Psal. 73. 25. He prefers him truly before all the world: his favour is his life: the light of his countenance is more than Corn and Wine and Oyl, (the good that he formerly enquired af∣ter, and set his heart upon. Psal. 4. 6, 7.) Now let all the world be set on one side, and God a∣lone on the other; let the Harlot put on her paint, and gallantry, and present her self to the soul (as when Satan would have tempted our Saviour with her) in all the glory of her king∣doms, yet the Soul will not fall down and worship her; but will prefer a naked, yea a crucified, persecuted Christ before her. Phil. 3. 8. 1 Cor. 2. 2. Not but that a Hypocrite may come to yield a general assent to this, that God is the chief good: yea the wiser Heathens (some few of them) have at last stumbled upon this: but there is a difference between the absolute, and comparative judgment of the understan∣ding. No Hypocrite comes so far, as to look upon God, as the most desirable and suitable good to him, and thereupon to acquiesce in him. This is the converts voice; The Lord is my portion, saith my soul. Whom have I in hea∣ven but thee? and there is none upon earth, that I desire besides thee. God is the strength of my heart and my portion for ever. Psal. 73. 25, 26. Lam. 3. 24.

Secondly, It turns the Byas of the Will, both as to means and end. (1.) The intention of the will

is altered; Ezek. 36. 26. Ier. 31. 33. Esay 26. 8, 9. Now the man hath new ends and designs. Now he intends God above all, and desires and designs nothing in all the world so much, as that Christ may be magnified in him. Phil. 1. 20. He accounts himself more happy in this, than in all that the earth could yield, that he may be serviceable to Christ, and bring him glory in his generation. This is the mark he aims at, that the name of Jesus may be great in the world, and that all the sheaves of his bre∣thren, may bow to this sheaf.

Reader, dost thou view this and never ask thy self, whether it be thus with thee? Pause a while, and breath upon this great concernment.

2. The election also is changed, so that he chooses another way. Psal. 119. 30. He pitch∣es upon God as his blessedness, and upon Christ as the principal, and holiness as the subordinate means, to bring him to God. Iohn 14. 6. Rom. 2. 7. He chooses Jesus for his Lord. Col. 2. 6. He is not meerly forced into Christ by the storm, nor doth he take Christ for bare necessity, as the man begged from the Gallows, when he takes the wife, rather than the halter: but he comes off freely in the choice, This match is not made in a fright, as with the terrified conscience, or dying sinner, that will seemingly do any thing for Christ, but doth only take Christ, rather than hell: but he deliberately resolves, that Christ is his best choice, Phil. 1. 23. and would rather have him to choose, than all the good of this world, might he enjoy it while he would. A∣gain he takes holiness for his path. He doth

not out of meer necessity submit to it: but he likes and loves it. I have chosen the way of thy Precepts. Psal. 119. 173. He takes Gods testi∣monies not as his bondage, but his heritage, yea his heritage for ever: v. 111. he counts them not his burden, but his bliss; not his cords, but his cordials. 1 Iohn 5. 3. Psal. 119. 14, 16, 47. He doth not only bear, but take up Christs yoke. He takes not holiness, as the stomach doth the loathed potion, (which it will down with rather than dye) but as the hungry doth his beloved food. No time passes so sweetly with him (when he is himself) as that he spends in the exercises of holiness; these are both his aliment, and his element, the de∣sire of his eyes, and the joy of his heart. Iob 23. 12. Psal. 119. 82, 131, 162, 174. Psal. 63. 5.

Put thy conscience to it as thou goest, whether thou art the man. O happy man, if this be thy case! But see thou be thorow and impartial in the search.

Thirdly, it turns the Bent of the affections. 2 Cor. 7. 11. These run all in a new channel. The Iordan is now driven back, and the water runs upward against its natural course.

Christ is his Hope. 1 Tim. 1. 1. this is his prize: Phil. 3. 8. here his eye is, here his heart is. He is contented to cast all over board (as the mer∣chant in the storm, ready to perish) so he may but keep this Jewel.

The thirst of his Desires is, not after gold, but grace: Phil. 3. 13. He hungers after it, he seeks it as silver, he digs for it as for hid trea∣sure:

he had rather be gracious, than be great: he had rather be the holiest man on earth, than the most learned, the most famous, most pro∣sperous. While carnal, he said: Oh! if I were but in great esteem, and rolled in wealth, and swim'd in pleasure, if my debts were paid, and I and mine provided for, then I were a hap∣py man: but now the tune is changed. O, saith the Convert, if I had but my corruptions subdued; if I had such measures of grace, such fellowship with God, though I were poor and despised, I should not care, I should account my self a blessed man. Reader, is this the lan∣guage of thy soul?

His Ioys are changed. He rejoyceth in the way of Gods testimonies, as much as in all riches: Psal 119. 14. He delights in the law of the Lord, wherein once he had little savour. He hath no such joy, as in the thoughts of Christ, the fruition of his company, the pro∣sperity of his people.

His Cares are quite altered. He was once set for the world, and any scraps of by-time, nothing (too often) was enough for his soul. Now he gives over caring for the asses, and sets his heart on the Kingdom. Now all the cry is, What shall I do to be saved? Act. 16. 30. His great sollicitude is, how to secure his soul. Oh! how he would bless you, if you could but put him out of doubt of this!

His Fears are not so much of suffering; but of sinning. Heb. 11. 25, 27. Once he was afraid of nothing so much as the loss of his estate, or efteem, the dipleasure of friends, the frowns

of the great: Nothing sounded so terrible to him, as pain, or poverty, or disgrace. Now these are little to him, in comparison of Gods dishonour, or displeasure. How warily doth he walk, left he should tread on a snare? He feareth alway: he looks before, and behind; he hath his eye upon his heart, and is often casting over his shoulder, le••t he should be o∣vertaken with sin: Psal. 39. 1. Prov. 28. 14. Eccles. 2. 14. It kills his heart to think of lo∣sing Gods favour; this he dreads as his only un∣doing. Psal. 51. 11, 12. Psal. 119. 8. No thought in the world doth pinch him and pain him so much, as to think of parting with Christ.

His Love runs a new course. My Love was crucified (said holy Ignatius) that is, my Christ. This is my beloved, saith the spouse. Cant. 5. 16. How doth Augustine often pour his loves upon Christ.

He can find no words sweet enough. Let me see thee, O Light of mine eyes. Come, O thou joy of my spirit; let me behold thee, O the gladness of my heart. Let me love thee, O life of my soul. Appear unto me, O my great delight, my sweet comfort, O my God, my life, and the whole glory of my soul. Let me find thee, O desire of my heart: let me hold thee, O love of my soul. Let me embrace thee, O Heavenly Bridegroom. Let me possess thee, O esternal blessedness, &c.

His sorrows have now a new vent. 2 Cor. 7. 9, 10. The view of his sins, the sight of a Christ crucified, that would scarce stir him before, now how much do they affect his heart?

His Hatred boils, his Anger burns against sin. Psal. 119. 104. He hath no patience with him∣self: he calls himself fool, and beast, and thinks any name too good for himself, when his in∣dignation is stirred against sin. Psal. 73. 22. Prov. 30. 2. He could once swill in it, with too much pleasure; now he loaths the thought of returning to it, as much as of licking up the fil∣thiest vomit.

Commune then with thine own heart, and attend the common and general current of thine affections, whether it be towards God in Christ, above all other concernments. Indeed, sudden and strong commotions of the affections and sensitive part, are oft times found in hypo∣crites; especially where the natural constitution leads thereunto: and contrariwise, the sanctified themselves are many times without sensible stirrings of the affections, where the temper is more slow, dry, and dull. The great enquiry is, whether the judgment and will be stand∣ingly determined for god, above all other good, real, or apparent: and if the affections do sincerely follow their choice, and conduct, though it be not so strongly and sensibly, as is to be desired, there is no doubt, but the change is saving.

2. Thorowout the Members. These that were before the instruments of sin, are now become the holy utensils of Christs living Temple. Rom. 6. 19. 1 Cor. 3. 16. He that before made, as it were, a baud, or a barrel of his body, now pos∣sesseth his vessel in sanctification, and honour, in temperance, chastity, and sobriety, as dedica∣ted

to the Lord. Thes. 4. 4. Gal. 5. 22, 23. 1 Cor. 6. 19, 20.

The eye that was once a wandring eye, a wanton eye, a haughty, or a covetous eye, is now employed, as Mary, in weeping over her sins Luke 7. 38. In beholding God in his works, Psal. 8. 3. in reading his word, Act 8. 30. in looking up and down for objects of mercy, and opportunities for his service.

The ear that was once open to satans call, and that (like a vitiated palate.) did relish no∣thing so much as filthy, or at least forthy talk, and the fools laughter, is now bored to the door of Christ house, and open to his disci∣pline. It saith, speak Lord for thy servant hear∣eth: It cries with him, veniat verbum Domini, and waits for his words as the rain, and relishes them more than the appointed food, Iob. 23. 12. than the very honey and honey-comb. Psal. 19. 10.

The head, that was the shop of worldly de∣signs, is now filled with other matters, and set on the study of Gods will, Psal. 1. 2. Psal. 119. 97. and the man beats his head, not so much abouts his gain, but about his duty. The thoughts and cares that now fill his head are principally, how he may please God, and flie sin.

His heart, that was sty of filthy, lusts, is now become an Altar of incense, where the fire of divine love is ever kept in, and whence the dai∣ly sacrifice of prayer and praises, and sweet in∣cense of holy desires, ejaculations, and anhe∣lations are continually ascending. Psal. 108. 1.

Psal. 119. 20. Psal. 139. 17, 18.

The mouth is become a well of life, his tongue as choice silver, and his lips feed many: Now the salt of grace hath seasoned his speech, and eat out the corruption, Col. 4. 6. and cleansed the man from his filthy communications, flattery, boasting, railing, lying, swearing, backbiting, that once came like the flashes proceeding from the hell that was in the heart. Iames 3. 6, 7. The throat, that was once an open sepulchre, Rom. 3. 13. now sends forth the sweet breath of prayer, and holy discourse, and the man speaks in another tongue, in the language of Canaan, and is never so well, as when talking of God, and Christ, and the matters of ano∣ther world. His mouth bringeth forth wisdom, his tongue is become the silver Trumpet of his makers praise, his glory and the best member that he hath.

Now here you shall have the hypocrite halt∣ing He speaks it may be like an Angel, but he hath a covetous eye, or the gain of un∣righteousness in his hand. Or the hand is white, but his heart is full of rottennes, Mat. 13. 27. full of unmortified cares, a very oven of lust, the shop of pride, the seat of malice. It may be with Nebuchadnezzar's image, he hath a golden head, a great deal of knowledge: but he hath feet of clay, his affections are worldly, he minds earthly things, and his way and walk are sensual, and carnal: you may trace him in his secret haunts, and his footsteps will be found in some by-paths of sin. The work is not thorowout with him.

3. Thorowout the motions, or the life, and practice. The new man takes a new course. Eph. 2. 2, 3. His Conversation is in Heaven. Phi. 3. 20. No sooner doth Christ call by effectual grace, but he straight way becomes a follower of him. Matth. 4. 20. When God hath given the new heart and writ his law in his mind, he forth with walks in his statutes and keeps his judgments, Ezek. 36. 26, 27.

Though sin may dwell (God knows a wearisome and•• unwelcome guest) in him, yet it hath no more dominion over him. Rom. 6. 14, 7. He hath his fruit unto holiness; Rom. 6. 22. and though he makes many a blot, yet the law and life of Jesus is that he eyes, as his copy, Psal. 119. 30. Heb. 12. 2. and hath an un∣seigned respect to all Gods commandments. Psa. 119. 6. He makes conscience even of little sins & little duties. Psal. 119. 113. His very infirmities which he cannot help, though he would, are his souls burden, and are like the dusts in a mans eye, which though but little, yet are not a little troublesome. [O man, dost thou read this, and never turn in upon thy soul, by self-examination?] The sincere Convert is not one man at Church and another at home: he is not a Saint on his knees, and a cheat in his shop: he will not tithe Mint and Cummin, and neglect mercy and judgment, and the weighty matters of the Law: he doth not pretend piety and neg∣lect morality, Matth. 23. 14. but he turns from All his sins and keeps All Gods Statutes, Ezek. 18. 21. though not perfectly (except in desire and endeavour) yet sincerely, not allowing

himself in the breach of any. Rom. 7. 15. Now he delights in the word, and sets himself to prayer, and opens his hand, (if table) and draws out his soul to the hungry. Rom. 7. 22. Psal. 109. 4. Esay 58. 10. He breaks off his sins by righteousness, and his iniquities by shewing mercy to the poor; Dan. 4. 27. and hath a good conscience willing in All things to live honestly, Heb. 13. 18. and to keep with∣out offence towords God and men.

Here again you shall find the unsoundness of many professors, that take themselves for good Christians. They are partial in the law, Mal. 2. 9. and take up with the cheap and easie du∣ties of religion; but they go not thorow with the work. They are as a cake not turned, half roasted, and half raw. It may be you shall have them exact in their words, punctual in their dealings, but then they do not exercise themselves unto godliness; and for examining themselves, and governing their hearts, to this they are strangers. You shall have them duly at the Church, but follow them to their fami∣lies and there you shall see little but the world minded: or if they have a road of family du∣ties, follow them to their closets, and there you shall find their souls are little looked after. It may be they seem otherwise religious, but bridle not their tongues, and so all their religion is in vain: Iames 1. 26. It may be they come up to closet and family prayer; but follow them to their shops, and there you shall find them in a trade of lying, or some covert and cleanly way of deceit. Thus the hypocri••e goes not

thorowout in the course of his obedience.

And thus much for the subject of Conver∣sion.

6. The terms are either from which, or to which.

1. The terms from which we turn in this mo∣tion of Conversion, are sin, Satan, the world, and our own righteousness.

First, Sin. When a man is converted, he is for ever out with sin: yea with All sin, Psal. 119. 128. but most of all with his own sins, and especially with his bosom sin: Psal. 18. 23. Sin is now the But of his indignation; 2 Cor. 7. 11. he thirsts to bath his hands in the blood of his sins. His sins set abroach his sorrows. It is sin that pierces his and wounds him: he feels it like a thorn in his side; like a prick in his eyes: he groans and struggles under it, and not formally, but feelingly cries out, O wretched man! He is not impatient of any bur∣den, so much as of his sin. Psal. 40. 12. If God should give his choice, he would choose any affliction, so he might be rid of sin. He feels it like the cutting gravel in his shooes, pricking, and paining him as he goes.

Before Conversion he had light thoughts of sin: He cherished it in his bosom, as Uriah his lamb: he nourished it up, and it grew up to∣gether with him; it did eat as it were of his own meat, and drank of his own cup, and lay in his bosom, and was to him as a daughter: but when God opens his eyes by Conversion, he throws it away with abhorrence; Esay 30.

22. as a man would a loathsome toad, which in the dark he had hugged fast in his bosom, and thought it had been some pretty and harm∣less bird. When a man is savingly changed, he is not only deeply convinced of the danger, but defilement of sin: and O how earnest is he with God to be purified? He loaths himself for his sins. Ezek 36. 31. He runs to Christ, and casts himself into the fountain opened for sin and for uncleanness. Zech. 13. 1. If he fall, what a stir is there to get all clean again? He flies to the word, and washes, and rubs, and wrinses, labouring to cleanse himself from all filthiness both of flesh and spirit: he abhorrs his once beloved sin, Psal. 18. 23. as a cleanly nature doth the trow, and mire, wherein he s••es the swine delight.

The sound Convert is heartily engaged a∣gainst sin. He wrestles with it, the wars against it. He is too often foiled, but he never yields the cause, nor lays down the weapons; but he will up, and to it again, while he hath breath in his body. He will never give quiet possession; he will make no peace; he will give no quarter; he falls upon it, and fires upon it, and is still dis∣quieting of it with continual alarms. He can for∣give his other enemies; he can pity them, and pray for them: Act. 7. 60. but here he is implaca∣ble, here he is set upon revenge: he hunteth, as it were, for the precious life; his eye shall not pity, his hand shall not spare, though it be a right hand, or a right eye: Be it a gainful sin, most delightful to his nature, a support to his e∣ste••m with carnal friends; yet he will rather

throw his gain down the kennel, see his credit fall, or the flower of pleasure wither in his hand, than he will allow himself in any known way of sin. Luke 19. 8. He will grant no in∣dulgence, he will give no toleration; but he draws upon sin where ever he meets it, and frowns upon it with this unwelcome salute, Have I found thee, O mine enemy!

Reader, hath conscience been at work, while thou hast been looking over these lines? Hast thou pondered these things in thine heart? Hast thou searched the book within, to see if these things be so? If not, read it again, and make thy conscience to speak whether or no it be thus with thee.

Hast thou crucified thy flesh with its affecti∣ons and lusts, and not only confessed, but for∣saken thy sins, all sin in thy servent desires, and the ordinary practice of every deliberate and willful sin in thy life? If not, thou are yet un∣converted. Doth not conscience fly in thy face, as thou readest, and tell thee that thou livest in a way of lying for thy advantage, that thou usest deceit in thy calling, that there is some way of secret wantonness that thou livest in? Why then, do not deceive thy self, thou art in the gall of bitterness, and bond of ini∣quity.

Doth not thine unbridled tongue, thy brutish intemperance, thy wicked company, thy neg∣lect of prayer, of hearing and reading the word now witness against thee, and say, We are thy works, and we will follow thee? Or if I have not hit the right, doth not the bird with∣in

tell thee, there is such or such a way, that thou knowest to be evil, that yet for some car∣nal respect thou dost tolerate thy self in, and art willing to spare? If this be the case, thou art to this day unregenerate, and must be chan∣ged, or condemned.

Secondly, Satan. Conversion binds the strong man, spoils his armour, casts out his goods, and turns men from the power of Satan unto God. Act. 26. 18. Before, the Devil could no sooner hold up his finger to the sinner, to call him to his wicked company, sinful games, filthy delights, but presently he follows, like an Ox to the slaughter, and a fool to the correction of the stocks, as the bird that hasteth to the prey, and knoweth not that it is for his life. No sooner could Satan bid him lie, but presently he had it upon the top of his tongue: Act. 5. 3. no sooner could Satan offer a wanton object, but he was stung with lust. The Devil could do more with him than God could. If the Devil say, away with these family duties, be sure they shall be rarely enough performed in his house. If the Devil say, away with this strictness, this preciseness, he will keep far enough from it. It he tells him, there's no need of these clo∣set duties, he shall go from day to day and scarce perform them. But now he is convert∣ed, he serves another master, and takes quite another course: 1 Pet 4. 4. he goes and comes at Christs beck. Col. 3. 24. Satan may some times catch his foot in his trap; but he will no longer be a willing captive. He watches against the snares and baits of Satan, and studies to

be acquainted with his devices. He is very suspicious of his plots, and is very jealous, in what comes athwart him, left Satan should have some design upon him. He wrestles a∣gainst principalities and powers. Eph. 6. He entertains the messenger of Satan as men do the messenger of death. He keeps his eye up∣on his enemy, 1. Pet. 5. 8. and watches in his duties, left Satan should put in his foot.

Thirdly, the World. Before sound faith, a man is overcome of the world. Either he bows down to Mammon, or idolizes his reputa∣tion, or is a lover of pleasure, more than a lover of God. 2. Tim. 3. 4. Here's the root of mans misery by the fall; he is turned aside to the creature, instead of God, and gives that e∣steem, confidence, affection to the creature, that is due to him alone. Rom. 1. 25. Mat. 10. 37. Prov. 18. 11. Ier. 17. 5.

O miserable man! What a deformed mon∣ster hath sin made thee. God made thee little lower than the Angels, sin little better than the devils: Iohn 6. 70. and 8. 44. a monster, that hath his head and heart, where his feet should be; and his feet kicking against Heaven, and every thing out of place. The world, that was formed to serve thee, is come to rule thee; and the deceitful harlot hath bewitched thee with her inchantments, and made thee bow down and server her.

But converting grace sets all in order again, and puts God in the Throne, and the world at his footstool; Psal. 73. 25. Christ in the heart,

and the world under feet: Eph. 3. 17. Rev. 12. 1. So Paul, I am crucified to the world, and the world to me. Gal. 6. 14. Before this change all the cry was, who will shew us any (worldly) good: but now he sings quite another tune, Lord lift up the light of thy countenance upon me, and take the corn and wine whoso will: Psal. 4. 6, 7. Before, his hearts delight and content was in the world: then the song was, Soul take thine ease, eat, drink, and be merry, thou hast much goods laid up for many years: but now all this is wi∣thered, and there is no comliness that he should desire it, and he tunes up with the sweet Psal∣mist of Israel, The Lord is the portion of mine inheritance; the lines are fallen to me in a fair place, and I have a goodly heritage. He blesses himself, and boasts himself in God: Psal. 34. 2. Lam. 3. 24. nothing else can give him con∣tent. He hath written vanity and vexation up∣on all his worldly enjoyments, Ec. 1. 2. and loss and dung upon all humane excellencies. Phil. 3. 7, 8. He hath life and immortality now in chase; Rom. 2. 7. he trades for grace and glo∣ry, and hath the Crown incorruptible in pur∣suit. 1 Cor. 9. 25. His heart is set in him to seek the Lord: 1 Chron 22. 19. and 2. Chron, 15. 15. he first seeks the kingdom of Heaven and the righteousness thereof, and religion is no longer a matter by the by with him, but the main of his care, Matth. 6. 33. Psal. 27. 4. Now the gawdy idol is become Nehushtan. 2 Kings 18. 4. and he ups and treads upon it, as Diogenes trampling on Plato's hangings and saying, Caleo Platonis fastum. Before, the

world had the swaying interest with him: he would do more for gain than, godliness, 1 Tim. 6. 5. more to pleasure his friend, or his flesh, than to please the God that made him, and God must stand by till the world were first served; but now all must stand by: he hates father and mother and life and all in compari∣son of Christ. Luke 14. 26.

Well then, pause a little, and look within. Doth not this nearly concern thee? Thou pretendest for Christ; but doth not the world sway thee? Dost thou not take more real delight and content in the world, than in him? Dost not thou find thy self better at ease when the world goes to thy mind, and thou art encom∣passed with carnal delights, than when retired to prayer and meditation in thy closet, or at∣tending upon Gods word and worship? No surer evidence of an unconverted state, than to have the things of the world uppermost in our aims, love, and estimations, 1 Iohn 2. 15. Iames 4. 4.

With the sound Convert Christ hath the su∣premacy. How dear is this name to him? How precious is its favour? Cant. 1. 3. Psal. 45. 8. The name of Jesus is engraven upon his heart, Gal. 4. 19. and lies as a bundle of myrrh between his breasts•• Cant. 1. 13, 14. Honour is but air, and laughter is but madness, and Mammon is fallen like Dagon before the ark, with hands and head broken off on the threshold, when once Christ is savingly revealed. Here is the pearl of great price to the true Convert; here is his treasure, here is his hope. Matth. 13. 44, 45.

This is his glory: My beloved is mine, and I am his. Gal. 6. 14. Cant. 2. 16. Oh 'tis sweet∣er to him, to be able to say, Christ is mine, than if he could say, the Kingdom is mine, the Indies are mine.

Fourthly, our own righteousness. Before Con∣version, man seeks to cover himself with his own fig-leaves, Phil. 3. 6, 7. and to lick himself whole with his own duties. Mic. 6. 6, 7. He is apt to trust in himself, Luke 16. 15. and 18. 9. and set up his own righteousness, and to reckon his counters for Gold, and not submit to the righteousness of God; Rom. 10. 3. But Con∣version changes his mind; now he casts away his filthy rags, and counts his own righteous∣ness, but a menstruous cloth: he casts it off, as a man would the verminous tatters of a nasty beggar: Esay 64. 6. Now he is brought to poverty of spirit, Matth. 5. 3. complains of and condemns himself, Rom. 7. and all his inven∣tory is, poor, and miserable, and wretched, and blind, and naked. Rev. 3. 17. He sees a world of iniquity in his holy things, & calls his once ido∣lized righteousness, but flesh, and loss, and dogs meat, and would not for a thousand worlds be found in himself; Phil. 3. 4, 7, 8•• 9. His finger is ever upon his sores, Psal. 51. 3. his sins, his wants. Now he begins to set a high price up∣on Christs righteousness: he sees the need of a Christ in every duty, to justifie his person, and justifie his performances; he cannot live with∣out him, he cannot pray without him; Christ must go with him, or else he cannot come into the presence of God; he leans upon the hand

of Christ and so he bows himself in the house of his God. He sets himself down for a lost un∣done man without him. His life is hid in Christ, as the life of man in the heart. He is fixed in Christ, as the roots of the tree spread in the earth for stability and nutriment. Before, the news of a Christ was a stale and sapless thing: but now, how sweet is a Christ? Augustine could not relish his before so much admired Cicero, be∣cause he could not find the name of Christ. How pathetically cries he? Dulcissime, amantis. benignis. claris. &c. quando te videbo? quando satiabor de pulchritudine tuâ? Medit. c. 37. O most sweet, most loving, most kind, most dear, most precious, most desired, most lovely, most fair, &c. all in a breath, when he speaks of and to his Christ. In a word, the voice of the Convert is, with the Martyr, None but Christ.

2. The terms to which are either Vltimate, or Subordinate and mediate.

The Vltimate is God the Father, Son, and Holy Ghost, whom the true Convert takes, as his All-sufficient and eternal blessedness. A man is never truly sanctified, till his very heart be in truth set upon God, above all things, as his portion and chief good. These are the natu∣ral breathings of a believers heart, Thou art my portion O Lord: Psal. 119. 57. My soul shall make her boast in the Lord: Psal. 34. 2. My ex∣pectation is from him: he only is my rock, and my salvation, he is my defence: in God is my salva∣tion, and my glory, the rock of my strength, and my refuge is in God. Psal. 62. 1, 2, 5, 6, •• Psal. 18. 1, 2.

Would you put it to an issue, whether you be converted or not, now then let thy soul and all that is within thee attend.

Hast thou taken God for thy happiness? Where doth the content of thy heart lie? Whence doth thy choicest comfort come in? Come then, and with Abraham lift up thine eyes Eastward, and Westward, and North∣ward, and Southward, and cast about thee what it is, that thou wouldst have in Heaven or earth to make thee happy. If God should give thee thy choice, as he did to Solomon, or should say to•• thee, as Ahasuerus to Esther, What is thy petition and what is thy request, and it shall we granted thee; Esther 5. 3. what wouldst thou ask? Go into the gardens of pleasure, and ga∣ther all the fragrant flowers from thence: would these content thee? Go to the treasures of Mammon, suppose thou mightest lade thy self, while thou wouldst from hence: go to the towers, to the trophies of honour; what thinkest thou of being a man of renown, of having a name like the name of the great men of the earth? Would any of this, all this suf∣fice thee, and make thee count thy self a hap∣py man? If so, then certainly thou art carnal and unconverted. If not, go further; wade into the divine excellencies, the store of his mercies, the hiding of his power, the deeps un∣fathomable of his All-sufficiency. Doth this suit thee best, and please thee most? Dost thou say, 'Tis good to be here? Matth. 17. 4. Here I will pitch; here I will live and die? Wilt thou let all the world go, rather than this? Then 'tis

well between God and thee: Happy art thou, O man, happy art thou, that ever thou wast born. If a God can make thee happy, thou must needs be happy: for thou hast avouched the Lord to be thy God. Deut. 26. 17. Dost thou say to Christ, as he to us. Thy father shall be my fa∣ther, and thy God my God? Iohn 20. 17. Here is the turning point. An unsound professour never takes up his rest in God; but converting grace does the work, and so cures the fatal mi∣sery of the fall, by turning the heart from its idols, to the living God. 1 Thes. 1. 9. Now saies the soul, Lord, whither should I go? Thou hast the words of eternal life. Iohn 6. 68. Here he centers, here he settles, Oh 'tis as the en∣trance of Heaven to him, to see his interest in God. When he discovers this, he saith, Re∣turn unto thy rest, O my soul, for the Lord hath dealt bountifully with thee. Psal. 116. 7. and it is even ready to breath out Simeons song, Lord, now lettest thou thy servant depart in peace, Luke 2. 29. and saith, with Iacob, I when his old heart revived at the wellcome tydings, It is e∣nough•• Gen. 45. 28. When he sees he hath a God in Covenant to go to; this is all his salvation and all his desire. 2. Sam. 23. 5.

Man, is this thy case? Hast thou experienced this? Why, then blessed art thou of the Lord. God hath been at work with thee, he hath laid hold on thin heart by the power of converting grace, or else thou couldst never have done this.

The Mediate term of Conversion is either Principal, or less Principal.

The Principal is Christ, the only mediatour be∣tween God and man. 1 Tim. 2. 5. His work is to bring us to God; 1 Pet. 3. 18. he is the way to the Father, Iohn 14. 6. the only plank on which we may escape, the only door by which we may enter. Iohn 10. 9. Conversion brings over the soul to Christ, to accept of him, Col. 2. 6. as the only means of life, as the only way, the only name given under Heaven: Act. 4. 12. He looks not for salvation in any other, but him; nor in any other with him; but throws himself on Christ alone, as one that should cast himself with spread arms upon the Sea.

Here (saith the convinced sinner) here I will venture, and if I perish, I perish: if I die, I will die here. But Lord suffer me not to perish under the pitiful eyes of thy mercy. Intreat me not to leave thee, nor to turn away from following after thee. Ruth 1. 16. Here I will throw my self. If thou kick me, if thou kill me, Iob 13. 15. I will not go from thy door.

Thus the poor soul doth venture upon Christ, and resolvedly adhere to him. Before Conver∣sion the man made light of Christ, minded the ••arm, friends, merchandise, more than Christ: Matth. 22. 5. now Christ is to him as his neces∣sary food, his daily bread, the life of his heart, the staff of his life. Phil. 3. 9. His great design is, that Christ may be magnified in him. Phil. 1. 20. His heart once said, as they to the spouse, What is thy beloved, more than another? Cant. 5. 9. He found more sweetness in his merry company, wicked games, earthly de∣lights,

than in Christ. He took religion for a fancy, and the talk of great enjoyments, for an idle dream. But now, to him to live is Christ. He sets light by all that he accounted precious, for the excellency of the knowledge of Christ. Phil. 3. 8.

All of Christ is accepted by the sincere Con∣vert. He loves not only the wages, but work of Christ: Rom. 7. 22. not only the benefits, but the burden of Christ. He is willing not only to tread out the corn, but to draw under the yoke: he takes up the commands of Christ, yea and the Cross of Christ. Mat. 11. Mat. 16. 24.

The unsound closes by the halves with Christ: he is all for the salvation of Christ, but he is not for sanctification: he is for the privi∣ledges, but appretiates not the person of Christ. He divides the offices, and benefits of Christ. This is an error in the foundation. Whoso loveth life, let him beware here. 'Tis an undoing mistake, of which you have been often warned, and yet none more common. Jesus is a sweet name, but men love not the Lord Jesus in sincerity. Eph. 6. 24. They will not have him, as God offers, To be a Prince and a Saviour. Act. 5. 31. They divide what God hath joined, the King, and the Priest. Yea they will not accept the salvation of Christ, as he intends it; they divide here. Every mans vote is for salvation from suffering; but they desire not to be saved from sinning. They would have their lives saved; but withall they would have their lusts saved. Yea many divide

here again; they would be content to have some of their sins destroyed; but they cannot leave the lap of Dalilah, or divorce the beloved Herodias. They cannot be cruel to the right eye, or right hand: the Lord must pardon them in this thing. 2 Kings 5. 18. Oh be in∣finitely tender here: your souls lie upon it. The sound Convert takes a whole Christ, and takes him for all intents and purposes, without exceptions, without limitations, without reserves. He is willing to have Christ, upon his terms, upon any terms. He is willing of the dominion of Christ, as well as deliverance by Christ, he saith with Paul, Lord what wilt thou have me to do? Act. 9. 6. Any thing Lord: He sends the blank for Christ to set down his own conditions. Act. 2. 37. Act. 16. 30.

The less Principal is the Laws, Ordinances, and ways of Christ. The heart that was once set against these, and could not endure the strictness of these bonds, the severity of these wayes, now falls in love with them, and chooses them as its rule and guide for ever. Psal. 119. 111, 112.

Four things (I observe) God doth work in every sound Convert, with reference to the Laws and ways of Christ, by which you may come to know your estates, if you will be faith∣ful to your own souls; and therefore keep your eyes upon your hearts, as you go along.

1. The Iudgment is brought to approve of them, and subscribe to them, as most righteous, and most reas••nable. Psal. 119. 128, 137, 138. The mind is brought to like the ways of God, and

the corrupt prejudices that were once against them, as unreasonable, and intolerable, are now removed. The understanding assents to them all, as holy, just, and good. Rom. 7. 12. How is David taken up with the excellencies of Gods Laws? How doth he expatiate in their praises, both from their inherent qualities, and admirable effects? Psal 19. 8, 9, 10, &c.

There is a twofold judgment of the under∣standing, Iudicium absolutum, & comparatum. The absolute judgment is, when a man thinks such a course best in the general, but not for him, or not under the present circumstances he is in, pro hîc & nune. Now a godly mans judg∣ment is for the waies of God, and that not on∣ly the absolute, but comparative judgement: he thinks them not only best in general, but best for him. He looks upon the rules of religion, not only as tolerable, but desirable, yea more desirable than gold, fine gold, yea much fine gold. Psal 19. 10. His judgment is settled∣ly determined, that it is best to be holy, that 'tis best to be strict: that it is in it self the most eligible course; and that 'tis for him the wisest, and most rational, and desirable choice. Hear the godly mans Judgment. I know O Lord that thy judgments are right. I love thy Com∣mandment above gold, yea above fine gold. I e∣steem all thy precepts concerning all things to be right, and I hate every false way. Psal. 119, 127, 128. Mark, he did approve of all that God required, and disallowed all that he forbad. Righteous art thou O Lord, and upright are thy judgments. Thy testimonies that thou ••ast com∣manded

are righteous, and very faithful. Thy word is true from the beginning; and every one of thy righteous judgments endureth for ever, Psal. 119. 86, 160, 162, 163. See how readily and fully he subscribes; he declares his assent, and consent to it, and all and every thing therein contained.

2. The desire of the heart is to know the whole mind of Christ. Psal. 119. 125, 144, 169. Psal. 25. 4, 5. He would not have one sin undiscover∣ed, nor be ignorant of one duty required. 'Tis the natural and earnest breathing of a sanctified heart, Lord if there be any way of wickedness in me, do thou discover it. What I know not, teach thou me, and if I have done iniquity, I will do it no more. The unsound is willingly ignorant, 2, Pet. 3. 5. loves not to come to the light. Iohn 3. 20. He is willing to keep such or such a sin, and therefore is loth to know it to be a sin, and will not let in the light at that window. Now the gracious heart is willing to know the whole latitude and compass of his makers Low. Psal. 119. 18, 19, 27, 33, 64, 66, 68, 73, 108, 124. He receives with all ac∣ceptation the word that convinceth him of any duty that he knew not, or minded not be∣fore; or discovereth any sin that lay hid before. Psal. 19. 11.

3. The free and resolved choice of the will is de∣termined for the ways of Christ, before all the plea∣sures of sin, and prosperity of the world. Psal. 119. 127, 103, 162. His consent is not extorted by some extremity of anguish, nor is it only a sud∣den and hasty resolve: but he is deliberately pur∣posed,

and comes off freely in the choice. Psal. 17. 3. Psal. 119. 30. True, the flesh will re∣bel, yet the prevailing past of his will is for Christs laws and government; so that he takes them not up as his toil or burden, but his bliss. 1 Iohn 5. 3. Psal. 119, 60, 72. When the un∣sanctified goes in Christs ways, as in Gives and fetters, he doth them naturally, Psal. 40. 8. Ier. 31. 33. and counts Christs law, his liber∣ty. Psal. 119. 32, 45. Iames 1. 25. He is will∣ing in the beauties of holiness, Psal. 110. 3. and hath this inseparable mark, That he had rather (if he might have his choice) live a strict and holy life, than the most prosperous and flourish∣ing life in the world. 1 Sam. 10. 26. There went with Saul a band of men whose hearts God had touched. When God touches the hearts of his chosen, they presently follow Christ, Mat. 4. 22. and (though drawn) do freely run after him, Cant. 1. 4. and willingly offer them∣selves to the service of the Lord, 2 Chron. 17. 16. seeking him with their whole desire. 2 Chro. 15. 15. Fear hath its use, but this is not the main spring of motion with a sanctified heart. Christ keeps not his subjects in by force, but is King of a willing people. They are (through his grace) freely resolved for his service, and do it out of choice, not as slaves, but as the son or spouse, from a spring of love, and a loyal mind. In a word, the laws of Christ are the Converts love, Psal. 119. 159, 163, 167. desire, v. 5, 20, 40. delight, v. 77, 92, 103, 111, 143. and continual study, v. 99, 97. Psal. 1. 2.

4. The bent of his course is directed to keep Gods Statutes. Psal. 119. 4, 8, 167, 168. 'Tis the daily care of his life to walk with God. He seeks great things: he hath noble designs, though he fall too short. He aims at nothing less than perfection; he desires it, he reaches after it, he would not rest in any pitch of grace, till he were quite rid of sin, and had perfected holiness. Phil. 3. 11, 12, 13, 14.

Here the hypocrites rottenness may be dis∣covered. He desires holiness (as one well) only as a bridge to Heaven, and enquires earnestly, what is the least that will serve his turn; and if he can get but so much as may just bring him to Heaven, this is all he cares for. But the sound Convert desires holiness for holiness sake, Psal. 119. 97. Mat. 5. 6. and not only for Heaven sake. He would not be satisfied with so much as might save him from hell; but desires the highest pitch. Yet desires are not enough. What is thy way and thy course? Is the drift and scope of thy life alter∣ed? Is holiness thy trade, and religion thy bu∣siness? Rom. 8. 1. Mat. 25. 16. Phil. 3. 20. If not, thou art short of sound Conversion.

Application. And is this, that we have de∣scribed, the Conversion that is of absolute ne∣cessity of salvation? then be informed, 1. That strait is the gate, and narrow the way that lead∣eth unto life. 2. That there be but few that find it. 3. That there is need of a Divine power savingly to convert a sinner to Jesus Christ.

Again, the•• b•• ••xhorted, O man, that readest,

to turn in upon thine own self. What saith conscience? Doth it not begin to bite? Doth it not twitch thee, as thou goest? Is this thy judgment, and this thy choice, and this thy way, that we have described? If so, then it's well. But doth not thy heart condemn thee? and tell thee, there is such a sin thou livest in against thy conscience? Doth it not tell thee, there is such and such a secret way of wicked∣ness, that thou makest no bones of? Such or such a duty, that thou makest no conscience of?

Doth not conscience carry thee to thy closet, and tell thee how seldom prayer, and reading is performed there? Doth it not carry thee to thy family, and shew thee the charge of God, and the souls of thy children and servants, that be neglected there? Doth not conscience lead thee to thy shop, thy trade, and tell thee of some mystery of iniquity there? Doth it not carry thee to the Ale-shop, or to the Sack-shop, and round thee in thine ear for the loose com∣pany thou keepest here, the precious time thou mispendest here, for the talents of God which thou throwest down this sink, for thy gaming, and thy swilling? &c. Doth it not carry thee into the secret chamber, and read thee a curtain lecture?

O conscience do thy duty. In the name of the living God I command thee, discharge thine office. Lay hold upon this sinner. Fall upon him, arrest him, apprehend him, unde∣ceive him. What, wilt thou flatter and sooth him, while he lives in his sins? Awake O con∣science: What mean••st thou, O sleeper? What,

hast thou never a reproof in thy mouth? What, shall this soul die in his careless neglect of God and eternity, and thou altogether hold thy peace? What, shall he go no still in his trespas∣ses, and yet have peace? O rouze up thy self, and do thy work. Now let the preacher in the bosom speak. Cry aloud and spare not, lift up thy voice like a Trumpet; let not the blood of this soul be required at thy hands.